Note 6 — Quest. I.

It is not probable that the idea of a book of life, which is not to be understood literally, was at all in use in the days of Moses. The term ηυχομην used by Paul is not hypothetical, but affirmative, and in the past tense, I did wish, or rather I was wishing to be separated from Christ. The truth of this assertion no one, who is acquainted with his history, can doubt; for he had been a persecutor. Such a wish, made after he was a subject of saving grace, would have been unnatural, irrelevant, impious and impossible. It has been nevertheless, zealously contended by some learned and pious modern divines that, “the benevolent person is disposed, and willing to give up, and relinquish his own interest and happiness, when inconsistent with the public good, or the greatest good of the whole.”[7] By benevolence they mean love to being in general, without regard to any excellency in that being, “unless mere existence”[8] be such. In this they place all virtue, and all religion. And that they may the more clearly distinguish this species of love from that of complacency and gratitude, in which the party ever has his eye upon his own advantage, they usually adopt the phrase disinterested benevolence, yet not wholly discarding the idea of the party’s own interest, but viewing it only on the general scale with that of all other beings.

True holiness consists in a disposition, and suitable expressions of it, in conformity to the revealed will of God; so far as this accords with the good of the whole, such benevolence will run parallel with holiness; but every attempt to substitute any other rule of action or ground of obligation than the authoritatively expressed will of God, approaches the crime of idolatry. It is certainly a very high stand we assume, when we profess to pass by all the amiableness, and excellency of the divine character; and all his goodness, and mercy to us; and to love his being only together with created existences, with the same independent, and dignified love of benevolence, which he exercises towards his helpless creatures. All the displays of his perfections and compassions seem designed rather to elicit the affections of complacency and gratitude. That the advantages of religion in this world, and the next may be sought from selfish, and mercenary views is a lamentable truth; but because carnal minds may find their own destruction in aiming at the blessings which the spiritual only can enjoy, this is no reason wherefore the saints should not find their ultimate interest to accompany their duty in every instance. Accordingly, for their encouragement, the blessings of peace, and spiritual consolations here, and of eternal happiness, are exhibited to their view in glowing colours. But this would not have been done if it were essential to the character of their love, that they should be willing to be separated from Christ. That we have by nature a fearful propensity to earthly good, which is vain, illusory, disgusting and debasing, must be acknowledged; and that we are therefore required to deny our natural selves is known unto every Christian. But it by no means results, that because we must turn away from the temptations of temporal things, we may not aspire to those blessings which are spiritual and eternal. God himself is eternally happy in his own self complacency, and has encouraged us to expect everlasting happiness from the same source. Jesus Christ, whose benevolence towards us is an eternal appeal to our gratitude, which supposes a regard to our own interest; in suffering death had respect also to the joy which was set before him, and shall see of the travail of his soul and shall be satisfied. Love is essential to duty, without which it is forced, and cannot be deemed obedience in the view of him who searches the heart. This has been noticed by the Saviour, but he has omitted those distinctions, which are accounted so important in modern times; yet his doctrines are not less spiritual, than ours after we have sublimated the gospel to the highest pitch of refinement.